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Thera 2.41: Kumara-Kassapa
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(161):Kumara-Kassapa Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses Part V =161. Kumāra-Kassapa= Reborn in this Buddha-age at Rājagaha, his mother was the daughter of a councillor. She having failed to gain her parents' consent to leave the world(for monkhood) while yet a maiden, was married, and obtained her husband's consent to take Monk’s orders, not knowing at the time that she had conceived. When later the bhikkhunis saw her condition, they consulted Devadatta, who replied: 'She is no true nun!' They then consulted Him-of-the-Ten-Powers. He entrusted the matter to Thera Upāli, who convened certain residents at Sāvatthī, including the lay-patroness Visākhā, and in full 148 assembly, the king being present, pronounced the Sister to have been with child when she took monk’s orders. The Lord(Buddha) approved his decision. So she brought forth her child at the Vihāra(monastery), a boy like a golden statue, end the king reared him, and brought him later on to the Lord(Buddha) to join the Monk’s order. Because he joined as a youth,1 and they would ask, when the Exalted One(Buddha) said, 'Send for Kassapa,' or 'Give this fruit or biscuit to Kassapa,' 'Which Kassapa?' and because of his royal rearing, he became known as Kumāra-Kassapa, even after he was grown to manhood. Now while he exercised himself for insight and learnt the Buddha’s-word, he lived in Dark Wood.2 Then a deva, one who had with him done only the mountain-hermit's course, and having become a Non-Returner(Anagami), had been reborn as a Great-Brahma(ArchAngel) in the Pure Abodes heaven(Suddhavasa loka), determined to show Kumāra-Kassapa a method for attaining the Paths and Fruits. And he came into the Dark Wood, and showed him fifteen questions which only the Lord(Buddha) could answer. So he asked them before the Exalted One and learnt them; upon which having conceived insight,3 he attained arahantship(enlightened). Upon that, having been ranked by the Lord(Buddha) foremost among those who had the gift of varied and versatile discourse, he reviewed his career, and under the aspect of 149 praising the virtues of the Jewel-Trinity-Jewel(Triratna), declared his aññā(supreme attainment): ---- 201 Aho buddhā aho dhammā aho no satthu sampadā,|| Yattha etādisaɱ dhammaɱ sāvako sacchikāhisi.|| || 202 Asaŋkheyyemu kappesu sakkāyādhigatā ahū|| Tesamayaɱ pacchiko carimo' yaɱ samussayo,|| Jātimaraṇasaɱsāro natthi dāni punabbhavo' ti.|| || ---- 201 All hail the Buddhas, and all hail the Path(Dhamma)s.4 Hail the blissful path by our Lord(Buddha) created, In which he that did hear may enrolled And come to realize a Path(Dhamma) like ours. 202 Down countless ages have its members come, Reborn now as this material body, now as that. But this for them is now the very last, The final confluence the factors five,'[5] In flux of rebirth and mortality. Now come they never more again to be. ---- 1 In his twenIt is year (Vinaya Texts, i. 229). 2 At Sāvatthī. Three of the Sisters sayings(gatha) are associated with it. On the technical expressions used in the next sentence, see Compendium, p. 91. 3 An exceptional and curious phrase, borrowed from the terms of maternity: Vipassanaɱ gabbhaɱ gaṇhāpetvā - an echo, perhaps, of the description of his mother's ordeal described above. The story of the Thera is told also in the Commentary on the Anguttara Nikāya, i. 24; in Jātaka, i. 148 ff.; and in the Commentary on the Dhammapada, iii. 144 ff. The questions arising from the deva's visit are in Majjh., i. 143, 'Vammīka-Sutta.' An interesting feature in the Commentary iB a reference made by its author, Dhanimapāla, to the Commentary on the Anguttara Nikāya. Where Dhanimapāla, writes gehe, he adds: 'The Anguttaratthakathā says kulagehe '-as, indeed, it does. Hence it would seem that Buddhaghosa wrote before Dhammapāla. 4 Cf. Majjh., ii. 98, where the apostrophe is in the singular number. The plural dhammā, as applied to Path(Dhamma), is perhaps unique. Tho Commentary has - 'the Doctrine, together with the nine lokuttarā dhammā.' These are enumerated in the Paṭisambhidā (ii. 166) aa the seven groups given in Compendium, pp. 179-181 (a-g), plus the Paths and Fruits, and Nibbāna making ten. 5 Samussayo. compound of the five khandhas, bodily and mental. Cf. p 80, n 2. ---- 2.5 Fifth Chapter =2.5-1 161 Commentary on the stanza of Kumārakassapatthera= The stanza starting with aho Buddha aho dhamma constitutes that of the venerable Thera Kumārakassapa. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulation acts of merit in this and that existence, was reborn in a brahmin family, at the time of the Blessed One Padumuttara and attained the age of intelligence. In the commentary on Aṅguttara nikāya, however, it has been stated as: “Kulagehe (in a family home).” He went to the presence of the Master, and as he kept listening to the teaching of the truth (dhamma), he happened to have seen the Master placing a monk at the foremost place of brilliant teachers, made his resolution, aspiring himself for that same ranking position, performed acts of merit commensurate with his aspiration, did his monk’s duties at the time of the Blessed One Kassapa, wandered about his rounds of repeated rebirths but in excellent existences even, and took his conception in the womb of a banker’s daughter, at Rājagaha, when this Buddha arose. It is said that she was desirous of becoming a bhikkhunī even at the time, when she was still a young maid even, asked her parents for permission, which she did not gain; though she had reached her husband’s house (kulagharaṃ), she, not knowing that she had become pregnant (gabbhasaṇṭhitaṃ), even, won over her husband, and on being allowed by him, she became a nun among the bhikkhunīs. On having noticed the condition of her pregnancy, the bhikkhunīs consulted (pucchiṃsu) Devadatta, who told them that it was one not becoming of a bhikhunī (assamaṇī). Later they placed the matter before (pucchimsu) the Dasabala. The Master made the There Upāli to aptly make investigation (paṭipucchāpesi). The Thera had the families, who were residents of the city of Sāvatthi, as well as the lady devotee Visākhā sent for (pakkosāpetvā) and making his investigation in the presence of the audience including the king, said thus: “The pregnancy was gained formerly: her renunciation as a bhikkhunī is without blemish (agogā).” The Master gave His congratulations to the Thera saying: “Well decided has been (suvinicchitaṃ) the dispute (adhikaraṇaṃ). That nun gave birth to a son similar to a gold image (bimba). King Pasenadī Kosala looked after his nourishment (posesi); they gave him the name “Kassapa.” Subsequently, he was dressed and adorned, led to the presence of the Master, and made a monk (pabbājesi). Because he was made a monk at the time of his youth by the Glorius One, on being told: “Send for Kassapa; Give Kassapa either this fruit or hard food,” (the question arose): “To which Kassapa?” The answer was: “To the young Kassapa.” Because of the name taken in this manner and also because of being the son, brought up by the king, he came to be known but as Kumārakassapa even at the time of his having grown up. Beginning from the time of his having joined the Order of monks, he did but the deeds of developing spiritual insight (vipassanā); Buddha’s word also he learnt. Then a Thera who did his monk’s duties on the top of a hill together with him, became a Non-returner (anāgāmī), sprang up as a great brahmā in Suddhavāsa, the pure abode of brahmās, specially prepared (abhisaṅkharitvā) fifteen questions saying to himself: “Having shown the entrance (mukha) to the development of spiritual insight (vipassanā) I shall make (his) means of attaining the fruition of the right path (maggaphala), informed the Thera, who was then dwelling in the dark forest (andhavane), saying: “You should ask the Master these questions” and went away. He asked the Blessed One those questions. The Blessed One also gave His expositional answers to him. The Thera learnt them but in the manner taught by the Master, had the chamber (gabbhaṃ) for developing spiritual insight (vipassanā) taken and attained Arahantship. Hence has it been said in the Apadāna:– “A hundred thousand aeons ago there arose the leader named Padumuttara, who was a hero, the welfare-maker of the whole world. I was then a brahmin, popular, being proficient in vedas: I met the leader of the world wandering in His day stay, making manifest the four noble truths, enlightening the world together with the divine world. (I saw also) multitude of men prasing the foremost of all veriegated teachers (vicittakathikānaggaṃ). Being glad-minded then, I invited Tathāgata, after having adorned the pandal with pieces of cloth dyed with multi-coloured different dyes. At that time, there, I entertained the Master together with His clergy of monks with food, shinning with various different gems. Having for seven days offered food of different best flavours, I made my reverential offering of flowers, variously variegated to Buddha together with His disciples and having fallen down myself at the feet (pādamūla) of the Master, I made my aspiration for that position. Thereupon, the excellent sage, the abode of unique mercy (karuṇekarasāsayo), said: See this excellent brahmin (dija), with lotus- like mouth (ānana) and eye (locana), with much zest and elation, with his thin-waist-body rising up to proper height (samuggatatanurūhaṃ), with extensive eyes (visālakkhaṃ) connected with joy, with his eager desire (lālasā), who has fallen himself down at my feet, who is well-minded, wearing a single garment; this one aspires for that position of chief of variegated teachers for himself, A hundred thousand aeons (kappa) hence, there will become in the world the Master, named Gotama, by clan, an off- spring of Okkāka’s family. He will be an heir to the teachings (dhammesu dāyādo), a bosom son, created by dhamma, a disciple of the Master named KumāraKassapa. He will attain the state of chief of variegated teachers, and wearers of clothes of variegated flowers, on account of gems also (ratanānañcavāhesā). On account of that act, well done with volition and resolution, I went to Tāvatiṃsa after having given up the human body. I rolled round major and minor existences, similar to a dancer in the certre of his theatre (raṅga). I became a son of Sākhaleer, having descended into the womb of a female deer. At the time when I had reached my mother’s womb, the turn for being killed (vajjhavāro) arrived (upaṭṭhito). Neglected (cattā) by Sākha my mother reached Nigrodha for refuge. On account of that deer-king, she entirely escaped from death because the deer-king totally sacrificed his own life; (my mother) then advised my in this manner. One should serve but Nigrodha; one should not dwell together near Sākha; it is better do die in (the presence of) Nigrodha than to live in (the presence of) Sākha. Guided (anusiṭṭhā) by that leader of the herd of deer, my mother and myself, likewise other deer also had come to dwell in the delightful divine Tusita even as if having gone away from one’s own home. Again when the dispensation of the horoic Buddha Kassapa was disappearing (atthameti) I ascended the crest of a hill (sela) and engaged myself in the dispensation (sāsana). Now, I was born in a banker’s family, at Rājagaha. Pregnant though she was (āpannasattā), my mother joined the houseless Order of bhikkhunī. When the nuns (bhikkhunī) came to know her to be with pregnancy, they led her to the presence of Devedatta, who advised them to ruin her saying: “this is a wicked nun.” Now, also, being sympathised by the sovereign of sages, the Conqueror, my mother gave birth to me happily in the nunnery of bhikkhunī. The ruler of earth, Kosala, on having come to know of it brought me up; I am Kassapa by name because of being looked after as a prince. Thanks to MahāKassapa, I am KumāraKassapa. Having heard about by body being similar to an ant hill as pointed out by Buddha, my mind became emancipated, unattached in every respect consequent upon that. Having subdued the ‘starting of my expectation’ (pāyāsiṃ) I attained this foremost position (etadagga). My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, and been placed at the foremost position by the Master, owing to his being a variegated teacher, he spoke two stanzas, revealing his Arahantship (aññā) in the manner (mukhena) of making manifest the quality of the three gems. 201. “Wonderful is Buddha! Wonderful is His teaching (dhamma)! Wonderful is the prosperity of our Master, where a disciple visualised this sort of transcendental attainment (dhamma). 202. “In the immumerable series of aeons (Kappa) I was the recipient of my body in being (sakkāya); this is the last (pacchimako) of them; this is the final (carimo) complex (samussayo); the round of repeated birth and death in the form of a new existence does not now exist.” There, aho means: an indeclinable particle in the meaning of astonishment. Buddha means: omniscient Buddhas: it is said in the plural by way of respect; wonderful and astonishing are self-awakened Buddhas; thus, is the meaning. Dhammā means the nine transcendental truths (dhamma) together with the canonical three piṭaka (pariyatti dhamma). Aho no satthusampadā means: wonderful is the prosperity (sampattiyo) of our Master, the Dasabala. Yattha means: by means of the holy life (brahmacariyavāsa) in the presence of which Master. Etādisaṃ dhammaṃ, sāvako sacchikāhi’ti means: the disciple also, namely, will visualise the peaceful exalted, transcendental truth (dhamma), the promoter of the total destruction of depravity; therefore, because they have become the cause of attaining thus classified (evaṃvidha) distinctive quality (guṇavisesa), wonderful are Buddhas, the Blessed Ones, wonderful are are the qualitities of truths (dhamma), wonderful are our Master’s much prosperity; thus, he made known the quality of higher emancipation (guṇadhimuttiṃ) of the three gems. Indeed, but by means of announcing the prosperity of the truth (dhamma) the proper practice (paṭipatti) of the clergy of monks becomes having been announced (kittitā). In this manner, the visualisation of truth (dhamma) has been pointed out in general and now in order to show after having made himself as being referred to, he spoke a stanza, starting with “Asaṅkheyyesu.” There, asaṅkheyyesu means in the great aeons (mahākappa) which passed the path of mumerical calculation. Sakkāya means: the five clinging aggregates (upādānakkhanda). Indeed, they are said to be ‘sakkāya (the existing body),” because of being a collection (samūha) of existing state (dhamma) from the point of view of absolute meaning. Ahūt means: became without having gone away because of the state of not having attained the means of receding. (nivattanūpāya). Tesamayaṃ pacchimako, carimo’yaṃ samussayo means: since this is the last of all, the last thereafter even; thererfore, jātimaraṇa saṃsāro means: the round of repeated rebirths, accompanied with (sahito) birth and death, so to speak (saññito) the suitable series starting with aggregates (khandha); punabavo n’atthi means: now, owing to the absence of a new existence in future, this is the last and final birth; thus, is the meaning. The Commentary on the stanza of the Thera Kumāra Kassapa is complete. ----